This collection of essays responds to the urgent call in the humanities to go beyond the act of negative critique which, so far, has been the dominant form of intellectual inquiry in academia. The contributors take their inspiration from Bruno Latour's pragmatic, relational approach and his philosophy of hybrid world where culture is immanent to nature and knowledge is tied to the things it co-creates. In such a world, nature, society, and discourse relate to, rather than negate, each other. The 11 essays, ranging from early modern humanism and modern theorization of literature to contemporary political ecology and animal studies, propose new productive ways of thinking, reading, and writing with, not against, the world. In carrying out concrete practices that are inclusive, rather than exclusive, contributors strive to exemplify a form of scholarship that might be better attuned to the concerns of our post-humanist era.

Positions Robert Musil's theory and writings within recent critical accounts of modernism and brings him into dialogue with continental philosophy.

The Knowledge Contract intervenes in the ongoing debates about the changing conditions of higher education in America, with a special focus on English studies and the humanities. This highly original study integrates three crucial concerns: the economic restructuring of higher education, the transformation of disciplinary models of teaching and research, and the rise of the academic labor movement. ø Whereas most contemporary critiques of higher education have focused on the impact of global economic forces, The Knowledge Contract adds a new dimension to the discussion by addressing the tensions between disciplinary and nondisciplinary forms of academic work. David B. Downing draws on several traditions of scholarship: histories of the university, sociological studies of education, critiques of disciplinary and interdisciplinary forms of work, histories of academic capitalism and the labor movement, and field-specific analyses of the history of English studies. Building on his analysis, Downing develops alternative possibilities to the dominance of disciplinary forms of labor and offers scenarios for creating more equitable working and learning conditions for faculty and students.

In 1866, when the ballet La Source debuted, the public at the Paris Opera might have been content to dream about the setting in the verdant Caucasus, exotic Circassians, veiled Georgians, and powerful Khans. In the ballet's two plotlines, an ecological narrative of the death of the Source and the withering of the green world, and the competing interests of Muslim characters at war, this book finds not so much a timeless Orientalist fantasy as a timely commentary on colonial policy, institutional biopower, and human hybridity. In 1866, the daily and specialized humorist press showed a particular interest in the ballet's botany as shorthand for sex, as part of ongoing debates about libertine sexuality, and about ethnicity and hybridity. In One Dead at the Paris Opera Ballet, author Felicia McCarren contextualizes appreciation of the ballet in its production and reception, surrounded by a broad popular culture and iconography of botany, and attended to by people thinking about ethnic and exotic others at the same time-and in the same ways-as they are thinking about plants. The book traces stagings of the ballet up to the Garnier Opera house in 2011 and 2014 when the ballet was re-imagined from the score and libretto. Throughout the book, McCarren reveals the postcolonial, eco-feminist potential implicit in the historical libretto, in some ways disavowed by the Opera's rhetoric surrounding the modern production.

Less than a half century ago, China experienced a cataclysmic famine, which was particularly devastating in the countryside. As a result, older people in rural areas have experienced in their lifetimes both extreme deprivation and relative abundance of food. Young people, on the other hand, have a different relationship to food. Many young rural Chinese are migrating to rapidly industrializing cities for work, leaving behind backbreaking labor but also a connection to food through agriculture. Bitter and Sweet examines the role of food in one rural Chinese community as it has shaped everyday lives over the course of several tumultuous decades. In her superb ethnographic accounts, Ellen Oxfeld compels us to reexamine some of the dominant frameworks that have permeated recent scholarship on contemporary China and that describe increasing dislocation and individualism and a lack of moral centeredness. By using food as a lens, she shows a more complex picture, where connectedness and sense of place continue to play an important role, even in the context of rapid change.

An Arab-centric perspective dominates the West’s understanding of Islam. Purohit presses for a view of Islam as a heterogeneous religion that has found a variety of expressions in local contexts. The Ismaili community in colonial India illustrates how much more complex Muslim identity is, and always has been, than the media would have us believe.

This book shows how Persianate poetics and communist internationalism brought together 20th-century writers from across Eurasia.